THE training of thoughts and feelings, pursued in the way described in the chapters on Probation, Enlightenment and Initiation, introduces into the soul and spirit the same organic symmetry with which Nature has constructed the physical body. Before this development, soul and spirit are undifferentiated masses. The clairvoyant perceives them as interlacing, rotating, cloud-like spirals, dully glimmering with reddish, reddish-brown, or also, reddish-yellow tones. After this training they begin to assume a brilliant yellowish-green, or greenish-blue colour, and show a regular structure. This inner regularity, leading to higher knowledge, is attained when the student introduces into his thoughts and feelings the same orderly system with which Nature has endowed his bodily organs, so that he should see, hear, digest, breathe, speak, etc. Gradually he learns to breathe and see with his soul, to speak and hear with the spirit.

In the following pages some practical aspects of the higher education of soul and spirit will be treated in greater detail. They are such that anyone can put into practice, regardless of the other rules, and thereby be led some distance further into Spiritual Science.

A particular effort must be made to cultivate the quality of patience. Every symptom of impatience produces a paralyzing, even a destructive effect on the higher faculties that slumber in us. We must not expect an immeasurable view into the higher worlds from one day to the next, for, under such conditions, we shall assuredly be disappointed. Contentment with the smallest fragment attained, repose and tranquillity, must more and more take possession of the soul. It is quite conceivable that the student should await results with impatience; organic symmetry with physical body. Before but he will achieve nothing so long as he fails to master this impatience. Nor is it of any use to combat this impatience merely in the ordinary sense, for it will become only so much the stronger. We overlook it in self-deceit while it plants itself all the more firmly in the depths of the soul. It is only when we ever and again surrender ourselves to a certain definite thought, making it absolutely our own, that any result can be attained. This thought is as follows: I must certainly do everything I can for the training and development of my soul and spirit, but I will wait patiently until higher powers shall have found me worthy of definite Enlightenment. If this thought becomes so powerful in the student that it grows into an actual feature of his character, he is treading the right path. This feature soon sets its mark on his exterior. The gaze of his eye becomes steady, the movement of his body becomes sure, his decisions definite and all that goes under the name of nervousness gradually disappears. Rules that appear trifling and insignificant must be taken into account. For example, supposing someone affronts us. Before our training we should have directed our resentment against the offender; a wave of anger would have surged up within us. In a similar case, however, the thought is immediately present in the mind of the student that such an affront makes no difference to his intrinsic worth. And he does whatever must be done to meet the affront with calm and composure, and not in a spirit of anger. Of course it is not a case of simply accepting every affront, but of acting with the same calm composure when dealing with an affront against our own person, as we would, if the affront were directed against another person, in whose favour we had the right to intervene. It must always be remembered that this training Is not carried out in rough outward processes but in subtle, silent alterations in the life of thought and feeling.

Patience has an attractive, impatience a repellent effect on the treasures of the higher knowledge. In the higher regions of existence noticing can be attained by haste and unrest. Above all things, desire and craving must be silenced, for these are qualities of the soul before which all higher knowledge bashfully withdraws. However precious this knowledge is accounted, the student must not crave for it or anticipate the time of its coming•. If he wishes to have it for his own sake, he will never attain It. This requires that he should be honest with himself in his innermost soul. He must in no case be under any illusion concerning his own self. With a feeling of inner truth, he must look at his own faults, weaknesses and unfitness full in the face. The moment he tries to excuse to himself any one of his weaknesses, he has placed a stone before him on the path which is to lead him upward. Such obstacles can only be removed by self-enlightenment. There is only one may to get rid of faults and failings, and that is, by a just recognition of them. Everything slumbers in the human soul and can be awakened. A person can even improve his intellect and reason, if he quietly and calmly makes it clear to himself why he is weak in this respect. Such self-knowledge is, of course, difficult, for the temptation to self-deceit is immeasurably great. Anyone making a habit of being truthful with himself, lays open the portal leading to a deeper insight.

All curiosity must fall away from the student. He must rid himself as much as possible of the habit of asking questions merely for the sake of gratifying a selfish thirst for knowledge. He must only ask when knowledge can serve to perfect his own being in the service of evolution, nevertheless his delight in knowledge and his devotion to it, should in no way be weakened. He should listen devoutly to all that contributes to such an end, and should seek every opportunity for such devotional attention.

Special attention must be paid, in esoteric training, to the education of desires. This does not mean that we are to become destitute of desire, for if we are to attain something we must also desire it, and desire will always tend to fulfilment if backed by a certain particular force. This force is derived from a right knowledge. Do not desire at all until you know what is right in any one sphere. That is one of the golden rules for the student. The wise man first ascertains the laws of the world, and then his desires become powers which realize themselves. The following example brings this out clearly. There are certainly many people who would like to learn from their own intuition, something about their life before birth. Such a desire is altogether useless and leads to no result, so long as the person in question has not acquired a knowledge of the laws that govern the nature of the eternal, and a knowledge of them in their subtlest and most intimate character, through the study of Spiritual Science. But if, having really acquired this knowledge, he wishes to proceed further, his desire, now ennobled and purified, will enable him to do so.

It is also no use saying: ‘I particularly wish to examine my previous life, and shall study only for this purpose.’ We must rather be capable of abandoning this desire, of eliminating it altogether, and of studying, at first, with no such intention. We should cultivate a feeling of joy and devotion for what we learn, with no thought of the above end in view. We should learn to cherish and foster a particular desire in such a way that it brings with it its own fulfilment.

If we become angered, vexed or annoyed, we erect a wall around ourselves in the soul-world, and the forces which are to develop the eyes of the soul cannot approach. For instance, if a person angers me, he sends forth a psychic current into the soul-world. I cannot see this current so long as I am myself capable of anger. My own anger conceals it from me. We must not, however, suppose that when we are free from anger, we shall immediately have a psychic (astral) vision. For this purpose an organ of vision must have been developed in the soul. The beginnings of such an organ are latent in every human being, but remain ineffective so long as he is capable of anger. Yet this organ is not immediately present the moment anger has been combatted to a small extent. We must rather persevere in this combating of anger and proceed patiently on our way ; then some day we shall find that this eye of the soul has become developed. Of course anger is not the only failing to be combatted for the attainment of this end. Many grow impatient or sceptical, because they have for years combatted certain qualities, and yet clairvoyance has not ensued. They have just trained some qualities and allowed others to run riot. The gift of clairvoyance first manifests itself when all those qualities which stunt the growth of the latent faculties, are suppressed. Undoubtedly the beginnings of such seeing and hearing may appear at an earlier period, but these are only young and tender shoots, which are subjected to all possible error, and which, if not carefully tended and guarded, may quickly die.

Other qualities which, like anger and vexation, have to be combatted, are timidity, superstition, prejudice, vanity and ambition, curiosity, the mania of imparting information, and the making of distinctions in human beings according to the outward characteristics of rank, sex, race and so forth. In our time it is difficult for people to understand how the combatting of such qualities can have anything to do with the heightening of the faculty of cognition. But every spiritual scientist knows that much more depends upon such matters than upon the increase of intelligence and the employment of artificial exercises. This point can be easily misunderstood, especially if the belief prevails that we must become foolhardy because Re must be fearless; that we must close our eyes to the differences in men, because we must combat the prejudices of rank, race and so forth. Rather is it true that a just recognition of all things is only to be attained when we are no longer entangled in prejudice. Even in the ordinary sense it is true that the fear of some phenomenon prevents us from estimating it rightly; that a racial prejudice prevents us from seeing into a man’s soul. It is this ordinary sense that the student must develop, in all its delicacy and subtlety.

Every word spoken without having been thoroughly purged in thought, is a stone thrown in the way of esoteric training. And here something must be considered which can only be explained by giving an example. If anything be said to which we must reply, we must be careful to consider the speaker’s opinion, feeling and even his prejudice, rather than what we have to say at the moment on the subject under discussion. In this example a refined quality of tact is indicated to the cultivation of which the student must devote his care. He must learn to judge what importance it may have for the other person, if he opposes the latter’s opinion with his own. This does not mean that he must withhold his opinion. There can be no question of that. But he must listen to the speaker as carefully and as attentively as he possibly can, and let his reply derive its form from what he has just heard. In such cases one particular thought recurs ever and again to the student and he is treading the right path if this thought lives with him to the extent of becoming a feature of his character. This thought is as follows: ‘The importance lies not in the difference of our opinions but in his discovering what is right if I contribute something towards it.’ Thoughts of this and similar nature cause the character and the behaviour of the student to be permeated with a quality of gentleness, which is one of the chief means used in all esoteric training. Harshness scares away the soul-pictures to be evoked by the eye of the soul; gentleness clears the obstacles away and unseals the inner organs.

Along with gentleness, another feature will presently be developed in the soul of the student, of quietly paying attention to all the subtleties in the soul-life of his environment, while reducing to absolute silence any sound within himself. The soul-life of his environment will impress itself on him in such a way that his own soul will grow, and as it grows, become regular in its structure, as a plant expanding in the sunlight. Gentleness and patient reserve open the soul to the soul-world, and the spirit to the spirit-world. Persevere in silent inner seclusion; close the senses to all that they brought you before your training; reduce to absolute immobility all the thoughts which, according to your previous habits, surged up and down within you, wait in patience, and then tile higher worlds will begin to fashion and perfect the organs of sight and hearing in your soul and spirit. Do not expect immediately to see and hear in the world of soul and spirit, for all that you are doing does but contribute to the development of your higher senses, and you mill only be able to hear with soul and spirit when you possess these higher senses. Having persevered for a time in silent inner seclusion, go about your customary daily affairs, imprinting deeply upon your mind this thought: ‘Some day, when I am ready, I shall attain what I am to attain,’ and make no attempt to attract forcefully any of these higher powers to yourself. Every student receives these instructions at the outset. By observing them he perfects himself. If he neglects them, all his labour is in vain. But they are only difficult of achievement for the impatient and the unpersevering. No other obstacles exist save those which we ourselves place on our own path, and which can be avoided by all who really will. This point must be continually emphasized, because many people form an altogether wrong conception of the difficulties that beset the path to higher knowledge. It is easier, in a certain sense, to accomplish the first steps along this path, than to get the better of the commonest everyday difficulties, without this training. Apart from this, only such things are here imparted as are attended by no danger to the health of soul and body. There are other ways which lead quicker to the goal, but what is here explained has nothing to do with them, because they have certain effects which no experienced spiritual scientist considers desirable. Since fragmentary information concerning these ways is continually finding its way into publicity, express warning must be given against entering upon them. For reasons which only the initiated can understand, these ways can never be made public in their true form. The fragments appearing here and there call never lead to profitable results, but may easily undermine health, happiness and peace of mind. It were far better for people to avoid having anything to do with such things, rather than risk entrusting themselves to wholly dark forces, of whose nature and origin they can know nothing.

Something may here be said concerning the environment in which this training should be undertaken, for this is not without some importance. And yet the case differs for almost every individual. Anyone practising in an environment filled only with self-seeking interests as, for example, the modern struggle for existence, must be conscious of the fact that these interests are not without their effect on the development of his spiritual organs. It is true that the inner laws of these organs are so powerful that this influence cannot be fatally injurious. Just as a lily can never grow into a thistle, however inappropriate its environment, so, too, the eye of the soul can never grow to anything but its destined end, even though it be subjected to the self-seeking interests of modern cities. But, under all circumstances, it is well if the student seeks, now and again for his environment, the restful peace, the inner dignity and sweetness of Nature. Especially fortunate is the student who can carry out his esoteric training surrounded by the green world of plants, or among the sunny hills, where Nature weaves her web of sweet simplicity. This environment develops the inner organs in a harmony which can never ensue in a modern city. He, too, is more favourably situated than the townsman, who, during his childhood, at least, was able to breathe the perfume of pines, to gaze on snow-y peaks, and observe the silent activity of woodland creatures and insects. Yet no city-dweller should fail to give to the organs of his soul and spirit, as they develop, the nurture that comes from the inspired teachings of spiritual investigation. If our eyes cannot follow the woods in their mantle of green, every spring, day by day, we should instead open our soul to the glorious teachings of the Bhagavad Gita, or of St. John’s Gospel, or of St. Thomas à Kempis, and to the descriptions resulting from Spiritual Science. There are many ways to the summit of insight. The spiritually experienced could say much concerning these paths, much that might seem strange to the uninitiated. Someone, for instance, might be very far advanced on the path; he might be standing, so to speak, at the very entrance of sight and hearing with soul and spirit; he is then fortunate enough to make a journey over the calm or maybe over the tempestuous ocean, and a veil falls away from the eyes of his soul; suddenly he becomes a seer. Another is equally so far advanced that this veil only needs to be loosened; this occurs through some stroke of destiny. On another this stroke might well have had the effect of paralysing his powers and undermining his energy; for the esoteric student it becomes the occasion of his Enlightenment. A third perseveres patiently for years without any marked result. Suddenly, while silently seated in his quiet chamber, spiritual light envelops him; the walls disappear, become transparent for his soul, and a new world expands before his eyes that have become seeing, or resounds in his ears that have become spiritually hearing.

Knowledge of the Higher Worlds and its Attainment

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